God's different forms of creation

Another important pointignored by the believers who are deceived by
theerror of evolutionary creation is God's different forms of
creation. God has produced living things that differ significantly
from humans and animals, such as angels and the jinn. Now let's
discuss this.
Two-, Three-, and Four-Winged Angels
Angels are mentioned both in Qur'an and Bible.Angels are beings that
always obey God's commands. God describes their creation in the Qur'an
as follows:
Praise be to God, the Bringer into Being of theheavens and Earth, He
Who made the angels messengers, with wings – two, three, or four. He
adds to creation in any way He wills. God has power over all things.
(Surah Fatir, 1)
As we can see from this description, the forms ofangels differ
considerably from those of human beings. God draws attention to the
different forms of creation in this verse.
God also informs how angels are at His command and obey Him:
Everything in the heavens and every creature on Earth prostrates to
God, as do the angels. They are not puffed up with pride. They fear
their Lord above them and do everything that they are ordered to do.
(Surat an-Nahl, 49-50)
The Messiah would never disdain to be a servant of God, nor would the
angels near toHim. If any do disdain to worship Him and grow arrogant,
He will in any case gather them all to Him. (Surat an-Nisa', 172)
You who believe! Safeguard yourselves and your families from a Fire
whose fuel is peopleand stones. Harsh, terrible angels are in charge
of it, who do not disobey God in respect of any order He gives them
and carry out whatthey are ordered to do. (Surat at-Tahrim, 6)
In addition, angels were created before man. In fact, God told the
angels when He was going to create the Prophet Adam(pbuh), the first
human being, and commanded them to prostrate beforehim.
At the same time, God gave the Prophet Adam (pbuh) knowledge that was
different from that of the angels, and taught him the names ofthings.
Angels do not possess that knowledge. As it is revealed in the Qur'an:
When your Lord said to the angels, "I am puttinga vicegerent on
Earth," they said, "Why put on itone who will cause corruption on it
and shed blood when we glorify You with praise and proclaim Your
purity?" He said, "I knowwhat you do not know." He taught Adam the
names of all things. ThenHe arrayed them before the angels and said,
"Tellme the names of these, ifyou are telling the truth." They said,
"Glory be to You! We have no knowledge except what You have taught us.
You are the All-Knowing, the All-Wise." He said,"Adam, tell them their
names." When he had told them their names, He said, "Did I not tell
you that I know the Unseen of the heavens and Earth, and I know what
you make known and what you hide?" Wesaid to the angels,"Prostrate to
Adam!" andthey prostrated, with theexception of Iblis (satan). He
refused and was arrogant and was one of the disbelievers. (Surat
al-Baqara, 30-34)

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They work in an area where no people live; dothey have to pray Jumu’ah?

* Friday Prayers - - - We are a group of men working far away from
our homes and families, in a place where there are no people living,
andno buildings or mosques. The time we spend at work is equal to the
time we spend in our homes, i.e., we workfor 28 days in return for 28
days off. This continues all year round,and we work for 12 hours each
day.
What about holding Jumu'ah prayers in this place – is it obligatory ornot?.
Praise be to Allaah.
It is not obligatory to pray Jumu'ah in this place, rather you should
pray Zuhr, because you are not permanent residents there and there are
no permanent residents with whom you can pray Jumu'ah.
The scholars of the Standing Committee were asked about some people
who left the city to work in agriculture, and they stayed there for as
long as the work lasted, no less than two to four months each year. It
is difficult for them to go back to the city to pray Jumu'ah whilst
they are working. Is Jumu'ah prayer obligatory for them? Is
itpermissible for them to hold Jumu'ah prayers in their work place or
not, or do they have to go to the city even though that is difficult
for them?Or is it waived in their case as it is for travellers? What
is the length of time in the workplace at which Jumu'ah is waived for
them?
They replied:
If the farms on which they work are permanently inhabited, then they
have to pray Jumu'ah, with the permanent residents. They can pray with
themor with others with whom it is easy for themto pray Jumu'ah,
because of the general meaning of the evidencewhich indicates that
Jumu'ah is obligatory and it is obligatory to make the effort to
attend Jumu'ah prayers.
If those who work on these farms can hear theadhaan for Jumu'ah from
their village or from another village near their farms, then they must
go and pray with the congregation (jamaa'ah) of the Muslims, because
of the general meaning of the verse in which Allaah says
(interpretation of the meaning):
"O you who believe (Muslims)! When the call is proclaimed for the
Salaah (prayer) on Friday (Jumu'ah prayer), come to the remembrance of
Allaah [Jumu'ah religious talk (Khutbah) and Salaah (prayer)]"
[al-Jumu'ah 63:9]
If there are no permanent residents on these farms and they cannot
hear the adhaan for Jumu'ah from the village that is near their farm,
they do not have to pray Jumu'ah but theyshould pray Zuhr in
congregation.
There were tribes and farms in the al-'Awaali districts around
Madeenah at the time of the Prophet (peace and blessings of Allaah be
upon him), and he did not command the people there to come to Jumu'ah
prayers. If he had, that would have been narrated. This indicates that
it is not obligatory for such people because of the hardship involved.
Fataawa al-Lajnah al-Daa'imah li'l-Buhooth al-'Ilmiyyah wa'l-Ifta', 8/221, 222
And they also said:
If the company for which you are working is not in a place where
Jumu'ah prayers are held or near such a place, and there are no
permanent residents in the company for whom Jumu'ah is obligatory, you
do not have to offer Jumu'ah prayers, rather you have to pray Zuhr.
But if the company is in a place where Jumu'ah prayers are held or
near such a place and you canhear the adhaan, or there are permanent
residents for whom Jumu'ah is obligatory, then you have to pray
Jumu'ah with the permanent residents of that place or company.
Fataawa al-Lajnah al-Daa'imah, 8/220.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about some
students living away from home and the ruling on holding Jumu'ah
prayers in foreign lands. He replied:
The scholars have stated that you and people like you do not have to
hold Friday prayers, and thereis some dispute as to whether Friday
prayers offered by you are valid. Rather what you have todo is to pray
Zuhr, because you are more akin to travellers and those who live in
the desert. Jumu'ah is only obligatory for permanent residents. The
evidence for that is the fact that the Prophet(peace and blessings of
Allaah be upon him) did not command travellers or those living in the
desert to pray Jumu'ah, and he (peace and blessings of Allaah be upon
him) did not do that when he was travelling, and neither did his
companions (mayAllaah be pleased with them). It is proven in thesaheeh
ahaadeeth that during the Farewell Pilgrimage the Prophet (peace and
blessings of Allaah be upon him) prayed Zuhr in 'Arafah on a Friday;
he did not pray Jumu'ah or command the pilgrims todo so, because they
came under the ruling on travellers. I do not know of any differing
opinion among the scholars of Islam regarding this matter, praise be
to Allaah, apartfrom some odd views among some of the Taabi'een, with
which we need not concern ourselves.
But if there are some permanent Muslim residents who pray Jumu'ah
there, then it is prescribed in sharee'ah for you and others like you
who are staying in that place temporarily inorder to seek knowledge,
do business,etc, to pray with them sothat you may attain the virtue of
praying Jumu'ah. Some the scholars have stated thatit is obligatory
for the traveller to join the permanent residents if he stays in a
place whereJumu'ah prayers are held and his stay exceeds the period
during which shorteningthe prayers is allowed.

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Holding two jumu'ah prayers in one place

Can we organize two Friday prayers!? We do not have a mosque until
now inside the campus--we ask you for doa'a ... May Allaah help us to
gain a permanent room. Due todifferent schedules of the university,
students can not attend Friday Prayer which is scheduled at 1:00p.m.
Currently new Muslim brothers are asking if we can hold a second
Friday arrangement on campus. Is it correct to host two Friday
prayers in the samecampus or same place!?
I personally am afraid [thereality is that it is] madhhab excuses, and
different groups favour one time to another.I urgeyou to answer this
question fast
may Allaah reward you.
All Praise be to Allaah.
After discussing the question you raised with the learned sheikh
Abdul-Aziz bin Abdullaah bin Baz,he has indicated that Islamic
shari'ah does not legislate holding two jumu'ah prayers in one place.
You should choose the most convenient time--and its timing extends
until the 'asr prayer--and urge and enjoin all the Muslims to attend.
Note that it is mandatory to stop all work (including attending
classes) for the jumu'ah prayer. Whoever misses itwould pray the
dhuhr prayer.
May Allaah grant you all success in obeying Him and pleasing Him and
mayHe ease your affairs wherever you may be.

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Ruling on doing tawaaf during the Friday khutbah

Is it permissible to do the farewell tawaaf in the Haram whilst the
imam is delivering the Friday khutbah?.
Praise be to Allaah.
The scholars differed concerning the ruling on doing tawaaf during the
Friday khutbah, whether that is an obligatory tawaaf such as tawaaf
al-ifaadah, the farewell tawaaf and the tawaaf of 'umrah, or it is
mustahabb.
The Maalikis are of the view that it is not allowed,by analogy with
prayer, because the one who is praying behind the imam is not allowed
to pray during the Friday khutbah,except for tahiyyat al-masjid
("greeting the mosque", two rak'ahs performed upon entering the
mosque). That is because it involves ignoring the khateeb and his
khutbah, and tawaaf is like prayer in this regard.
See Mawaahib al-Jaleel (3/78).
The Shaafa'is are of the view that it is permissible to do tawaaf
during the Friday khutbah, and they rejected the analogy with prayer,
because tawaaf does not prevent one fromlistening to the khutbah,
unlike prayer which is a greater distraction.
See al-Ghurar al-Bahiyyah (2/29) and al-Fataawa al-Fiqhiyyah al-Kubra (1/239).
Shaykh Ibn Jibreen was of the view that tawaaf during the Friday
khutbah is not allowed. He was asked: What is the ruling on residents
and travellersdoing tawaaf when the khateeb is delivering the khutbah
on Friday?
He replied: Once the khateeb begins his khutbah, the worshippers must
listen attentively to the khutbah and stay where they are, and it is
not permissible to busy oneself with something other than that, except
forone who comes in during the khutbah, who may pray two rak'ahs but
he should make them short, whether he is one of the people of Makkah
or not. The evidence that it is forbidden to move and speak during the
khutbah is general in meaning, to such an extent that the Prophet
(peace and blessings of Allaah be upon him) said: "If you sayto your
companion, 'Listenattentively' when the imam is delivering the
khutbah, then you have engaged in idle speech." Thus he warned against
asking someone to be quiet even though it is done for the right
reason. Based on this, we think that it is not permissible to do
tawaaf at all so long as the imam is delivering the Friday khutbah.
The imams of old forbade doing tawaaf during the khutbah, but the
later imams were more lenient and claimed that they could not prevent
those people who were doing tawaaf and those who gave the reason that
they were travelling and were bidding farewell to the Ka'bah in this
tawaaf, or who think that tawaaf is superior to listening attentively
to the khutbah.But this is not correct, and we think that they should
be prevented until the Friday prayer is over. With regard to the Eid
khutbah, there is nothing wrong with doing tawaaf during this khutbah,
because it is sunnah, and the worshippers are not obliged to stay
until it end.
And Allaah knows best.

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